2. In the post-exodus legislation on this festival sev- eral enactments were introduced at different times, which both supplement and modify the original insti- tution. Thus it is ordained that all the male members
of the congregation are to appear in the sanctuary be- fore the Lord with the offering of firstlings (Exod. xxiii, 14-19; xxxiv, 18-2(5) ; that the first sheaf of the harvest CTSS-") is to be offered on "the morrow after the Sabbath" (Lev. xxiii, 4-14) ; that those who,through defilement or absence from home, are prevented from keeping the Passover on the 14th of Nisan, are to celebrate it on the 14th of the following month (Numb. ix, 1-14); that special sacrifices are to be offered ou each day of the festival (Numb, xxviii, lG-25) ; that the paschal animals are to be slain in the national sanctuarv", and that the blood is to be sprinkled on the altar instead of the two door-posts and lintels of the doors in the respective dwellings of the families (Deut. xvi, 1-8). The ancient Jewish canons, therefore, right- ly distinguished between the Egyptian Passover (noS Q'ilil'2) and the Pernument Passover (mm HDS), and point out the following differences between them : (n) In the former the paschal animal was to be select- ed on the tenth of Nisan (Exod. xii, 3). (&) It was to be killed by the head of each family in his own dwell- ing, and its blood sprinkled on the two door-posts and the lintel of every house (Exod. xii, 6, 7, 22). (c) It was to be consumed in haste, and the eaters thereof were to be dressed in their journeying garments (Exod. xii, 11). (d) Unleavened bread was to be eaten with the paschal animal only on the first night, and not necessarily during the whole seven days, although the Israelites were almost compelled to eat unleavened bread, because they had no time to prepare leaven (Exod. xii, 39). (e) No one who partook of the Pe- sach was to go out of the house until the morning (Exod. xii, 22). (y*) The women might partake of the paschal animal, {g) Those who were Levitically impure were not necessarily precluded from sharing the meal. (A) No firstlings were required to be ofl'ered. (?■) No sacrifices were brought. {]) The festival last- ed only one day, as the Israelites commenced their march on the loth of Nisan (Mishna. Pesachim, ix, 5; Tosiftha, Pesachim, vii; Maimonides, lad Ha-Che- zaka, Hilchoth Korban Pesach. x, 15). Now these regulations were peculiar to the first Passover, and were afterwards modified and altered in the Permanent Passover. Elias of Byzantium adds that there was no command to burn the fat on the altar, that neither the Hallel nor any other hj-mn was sung, as was required in later times in accordance with Isa. xxx, 29, and that the lambs were not slain in the consecrated place (quoted by Carpzov, App. Crit. p. 406. For other Jew- ish authorities, see Otho's Lexicon, s. v. Pascha).
Dr. Davidson, indeed {Inti-oduction to the 0. T. i, 84, etc.), insists that the Deuteronomist (xvi, 1-7) gives other variations — that he mentions both "JXIS, small cattle, and "Ip3, oxen, as the paschal sacrifice, and states that the paschal victim is to be boiled (biyu), while in the original institution in Exod. xii it is enacted that the paschal sacrifice is to be a tVSi only, and is to be roasted. But against this is to be urged (1) That the word PIDS in Deut. xvi, 1, 2, as frequently, is used for the whole festival of unleavened bread, which com- menced with the paschal sacrifice, and which indeed Dr. Davidson a little farther on admits, and that the sacrifices of sheep and oxen in question do not refer to the paschal victim, but to all the sacrifices appointed to be offered during the seven days of this festival. This is evident from ver. 3, where it is distinctly said, "Thou shalt eat no leavened bread therewith (T^PS?) [i. e. with the noS in ver. 2], seven days shalt thou eat therewith (^^b") [i.e. with the PtDS] unleavened bread," thus showing that the sacrifice and eating of PIDB is to last seven days, and that it is not the paschal vic- tim which had to be slain on the 14th and be con- sumed on that very night (Exod. xii, 10). (2) PUJ3
PASSOVER
PxVSSOYER
simply denotes io cook, dress, or Jit fur eating in any manner, and here unquestionably stands for 113X3 ?03, to roast in fire (as in 2 Chron. xxxv, 13). This sense is not only given in the ancient versions (Sept., Vulg., Ohaldee para|)hrase of Jonathan ben-Uzziel, etc.), and by the best commentators and lexicographers (Kashi, Kashbam, Abeu-Ezra, Ibn-Saruk, Kimchi, Fiirst, Keil, etc.), but is supported by Knobel (^Comment, on Exod. and Levif. p. 98), who is quite as anxious as Dr. David- son to establish the discrepancy between the two ac- counts. (3) We know from the non-canonical records that it has been the undeviating practice of the Jews during the second Temple to offer a ri'CJ only as a pas- chal sacrilice, and to roast it, but not to boil it. Now the Deuteronomist, who, as we are assured by Dr. Da- vidson and others, lived at a very late period, would surelj' not contradict this prevailing practice of a later time. Besides, if the supposed variations recorded b_v the Deuteronomist describe practices which obtained in later times, how is it that the non-canonical records of the Jewish practices at a later period agree with the older description, and not with the supposed variations in Deuteronomy ?